Effect of Pornography on Violence Against Women

Effect of Pornography on Violence Against Women Critically assess the case that the products of the contemporary pornography industry are both a cause of violence and discrimination directed against women and also ‘intrinsically harmful’. ‘Everyone says: ‘Oh, women want sex soft and pretty, like a Harlequin novel’. It’s as if women are being protected†¦Ã¢â‚¬â„¢ Candida Royalle (2000:545) It is not the purpose of this essay to defend the contemporary pornography industry which to this day remains a ‘dirty’ and -to a large extent- a male-dominated, exploitative business, but rather to understand the reasons behind this sad reality. Pornography made its first prominent appearance in feminist discourse in the late 70s, when feminist groups such as ‘Women Against Violence in Pornography and the Media’ (WAVPM) embarked upon their anti-pornography campaign in the San Francisco Bay area[1]. The so-called ‘sex wars’ of the 1980s brought about an unprecedented division within the feminist movement. Anti-pornography writers, such as Andrea Dworkin and Catharine MacKinnon -authors of the famous ‘Minneapolis and Indianapolis ordinances’[2] advocated the censorship of pornographic material, on account of its role as ‘a practice that is central to the subordination of women’[3]. Other feminists put forth a liberal leg al argument, invoking the First Amendment to the American Constitution, which guarantees freedom of speech. Two decades later, the pornography debate has retained its relevance in feminist discourse. There is still heated disagreement over three interrelated issues: what is the definition of pornography? Does pornography cause violence and discrimination against women? What is the best way to deal with pornography in the policy and legislation arenas? While critically assessing the anti-pornography thesis, I will argue in turn that most sexually explicit graphic material is not the cause but can mirror the misogyny and exploitation that characterizes modern societies; and that far from being ‘intrinsically harmful’ pornography can in fact be employed in the service of feminist ideas. A necessary starting point if we are to understand pornography would be an analytically helpful definition. But this is itself one of the main points of disagreement between feminists. The pro-censorship side has emulated traditional definitions of pornography[4] and equated sexual explicitness with violence and female subordination[5]. Dworkin understands pornography as the platform where sexist ideology thrives by exhibiting male supremacy, discernible in seven interwoven strains: the power of the self, physical power, the power of terror, the power of naming, the power of owning, the power of money and the power of sex’[6]. Contemporary porn depicts women as the helpless victims of men: bound, tortured, humiliated, battered, urinated upon or ‘merely taken and used’. Evoking the Greek etymology of the word, Dworkin (1990:24) defines pornography as the ‘graphic depiction of whores’, (‘porne’ being the Greek for a cheap prostitute or sex slave). Thus pornography is conceived as something sexist, violent and exploitative by definition; in other words, as an intrinsically harmful phenomenon. Even at this early stage, pro-censorship analysis seems to rest on shaky methodological grounds. First it involves a clearly circular argument which condemns pornography without trying to understand it, almost like arguing that ‘pornography is bad, because it is bad’. Second, the cross-cultural analysis of Ancient Greece is dubious, if not completely a-historical, since ‘pornography’ is not an ancient but a Victorian neologism, invented in the 19th century, thus reflecting Victorian sensitivities rather than ancient realities. Third, the definition of porn as a field of violence and sexism logically entails a distinction from other, sexually explicit material that is not violent, demeaning and exploitative, but is based on sentiments of mutuality and reciprocity. Defining this emerging category, usually referred to as ‘Erotica’, is a highly subjective endeavor and obviously unhelpful for an academic or a judge. Equating sexual explicitness to vi olence, misogyny and other value-judgments is not only counter productive to the search for a descriptive definition of pornography; it is also untrue, since it is often the case that ‘soft porn’ or even altogether non-sexual material can contain much more disturbing scenes of violence and sexism than pornography itself [7]. Fourth, most of the anti-porn literature has applied its definitions of pornography in a vague and inconsistent manner, jumping from the ‘graphic depiction of whores’ to the more mainstream concept of porn as cheaply produced ‘smut’ for instant consumption[8]; and sometimes to a more inclusive definition containing phenomena as diverse as fashion, TV commercials, sex toys and sex education[9]. Methodological concerns aside, anti-porn definitions of pornography entail positions that appear to contradict the very essence of feminism. Anti-porn pronouncements on ‘good, sensitive Erotica’ vis-à  -vis ‘bad, abusive porn’ are essentially pronouncements about ‘good’ and ‘bad’ sexuality. At the risk of caricature, this entails restrictions on sexuality of Orwellian dimensions, and is contrary to the fights of the feminist, gay and lesbian movements for sexual liberation and diversity. One anti-porn author opines that ‘erotica is rooted in eros, or passionate love, and thus in the idea of positive choice, free will, the yearning for a particular person, whereas in pornography the subject is not love at all, but domination and violence against women’[10]. Statements like this one seem to imply an acceptance of old patriarchical stereotypes of the form ‘men are aggressive and polygamous by nature, while women are passive and monogamous’ and that women do not, cannot or should not enjoy sex in itself. Paradoxically, Dworkin’s (1990) synoptic treatment of the history of pornography exaggerates the passivity and helplessness of female victims and the violence of male domination to such an extent, that it unwittingly reinforces the very binary stereotypes that feminism has historically fought to uproot. Her presentation of women in pornography as ‘whores’, is at best patronizing, if not condescending and insulting towards female porn-workers, who often choose to follow that mode of subsistence. The choices of porn-workers deserve as much respect as those of women working in less stigmatized industries and, perhaps, even greater feminist solidarity[11]. Pro-censorship argumentation tends to revolve around two rhetorical devices. The first is the exaggeration of the amount and degree of violence contained in pornographic material, through the accumulation of undeniably disturbing images. The slide shows projected in WAVPM meetings and the material articulately described in Dworkin’s book have been handpicked for their shock-value and power to disturb. Drawn primarily from the underground cultures of Bizarre, Bestiality and SM, most of these images are largely unrepresentative of the mainstream market, which is both highly diversified and specialized. Specialization is a key-point because of the basic fact that different people have different ‘turn-ons’. Given that some people may find publicly disturbing, what others view as privately stimulating is no good reason to label porn in its entirety as intrinsically offensive. The second rhetorical device lies in the argument that pornography is not just a representatio n of imaginary violence but also a recorded reality or as put by MacKinnon, a ‘documentary of abuse’[12]. Again this argument misleadingly conflates reality with representational fantasy. To claim that every woman -or man- that appears to be abused in a porn-movie is actually abused, is almost as naà ¯ve as claiming that every man shot-dead in, say, ‘the Terminator’, is actually dead. The anti-porn argument fails to take into consideration factors such as artifice, acting and role-playing[13]. While genuine case of abuse are not absent from the porn industry, the vast majority of depictions of ‘violence’ occur in a role-playing context which carefully ensures the safety of the actors. My view is that understanding pornography requires a descriptive definition which, instead of passing judgments over the moral credentials and political consciousness of its participants, focuses on the realities of the porn industry. In this light, modern pornography, as we know it, is the graphic representation of sexually explicit material, mass-produced and mass-consumed with the purpose of sexual arousal. Although it is not ‘intrinsically evil’, this industry is morally no better than the society that produces it. The effect of sexually explicit material on its viewers and society at large is the second main component of the pornography debate. Anti-porn analysis has insisted on a theory of causality, whereby real rape, physical abuse and humiliation of women by men occur as a direct result of their exposure to the ‘hateful values’[14] of pornography. In Dworkin’s own words ‘at the heart of the female condition is pornography: it is the ideology that is the source of all the rest;’[15]. By equating the representation of violence with injurious action, Dworkin evokes what neo-Aristotelian theorists of representation have termed as the ‘Mimesis-model’. Derived from the Greek word ‘mimesis’, meaning ‘imitation’ or ‘reproduction’, the model positions the real both before and after its representation[16]. At a theoretical level the Mimesis-model can be sufficiently challenged by another Aristotelian concept, that of Catharsis. This would entail that far from reducing men to perpetrators of violence, exposure to the mock-violence of pornography -with all its artistic conventions and restrictions- would relieve them of the violent dispositions that lay ‘hidden’ in their psyche, in the same way that, say, a horror movie may give us pleasure without inciting violence and blood-thirst. The Catharsis-model fits particularly well to the very nature of pornography. Founded on a much-attested human desire for an occasional breach of taboo, porn tends to represent situations and feelings that may well be antisocial and very often remote from what the actual social practice is. Japan -a country with one of the lowest rape rates world-wide- sustains a huge pornographic industry that ‘specializes’ in violence and sexual domination[17]. The anti-pornography perceptive fail s to grasp this crucial distinction between social reality and harmless fantasy[18]. In terms of empirical evidence, psychological experiments on the alleged correlation between exposure to porn and violent activity are, at best, inconclusive[19]. Historical and cross-societal analysis is equally unpromising for the Mimesis-argument. Porn, in its modern sense, is a very recent creation[20]. And yet, the exploitation of women by men had predated it by thousands of years. At the same time, political systems that adhered to the systematic suppression of pornographic representations, such as the Soviet Union or modern Islamic states, had not been less exploitative or violent. And yet, many anti-porn thinkers have insisted on censorship, despite the fact that this insistence has produced an awkward alliance with moral traditionalists from the Right[21]. If passed, the 1984 Minneapolis ordinance would have reinvented ‘pornography’ as a criminal offence, distinct from ‘obscenity’. This would have allowed women to take civil action against anyone involved in the production, or distribution of pornography, on the grounds that they had been ‘harmed’ by its portrayal of women. In the passionate words of Andrea Dworkin (1990:224) ‘we will know that we are free when the pornography no longer exists. As long as it does exist, we must understand that we are the women in it: used by the same power, subject to the same valuation, as the vile whores who beg for more.’ If only, pornography was, indeed, the mother of all evil. Then sexism could be uprooted at one, simple, legislative stroke. But unfortunately, sexism, v iolence and exploitation are endemic to the economic structure of the modern society and pervasive of all our media. Pornography seems to have been singled out as a scapegoat for all forms of sexual prejudices in today’s world. The long-standing social stigma and visual honesty of the industry made it an easy target to right-wingers and left-wingers alike. Censorship has not worked in the past and there is no reason to believe that it will work in the future. I believe that the only viable solution to the pornography problem is the exact opposite of censorship, namely support for ‘the Politics of Representation[22]. Women should try to ‘capture’ pornography, as producers, script-writers and directors, in a manner consistent with earlier feminist ventures into other male-dominated fields, such as literature, politics, media, religion, education and science. ‘Going legit’, would not only mean that society as a whole will take a less hypocritical stance to the realities of pornography but also that regulation would guarantee better working conditions for female porn-workers (e.g. unionization, safe-sex, better security, health and cleanliness)[23]. Most importantly establishing a feminine perspective within the industry would counterbalance the male bias from which it now suffers. Following the example of v entures such as ‘Femme Productions’ -launched by former porn-worker Candida Royalle and targeting a couple market- sexually explicit material written and produced by women can celebrate women’s right to pleasure without complying to sexism and exploitation[24]. Pro-censorship feminists have been mistaken in defining pornography as problem. The explicit representation of sexual scenes is neither ‘intrinsically harmful’ nor a direct cause of violence. While men retain the reigns of an industry plagued with social stigma, porn will continue to be biased and exploitative. Yet, in the right hands, pornography can become an instrument for feminist action. BIBLIOGRAPHY Barker, I. V. (2000): ‘Editing Pornography’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 643- 652 Butler, J. (2000): ‘The Force of Fantasy: Feminism, Mapplethorpe, and Discursive Excess’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 487-508 Carter, A. (2000): ‘Polemical Preface: Pornography in the Service of Women’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 527-539 Cornell, D. (2000): ‘Pornography’s Temptation’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 551-68 Dworkin, A. (1990): ‘Pornography: Men Possessing Women’, London: The Women’s Press Ltd C. A. MacKinnon (1988): ‘Pornography and Civil Rights: A New Day’, Minneapolis: Organizing Against Pornography Kilmer, M.F. (1997): ‘Painters and Pederasts: Ancient Art, Sexuality, and Social History’,in M. Golden and P. Toohey [eds] Inventing Ancient Culture: Historicism, Periodization, and the Ancient World, London, pp 36-49. MacKinnon, C. A. (1993): ‘Only Words’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 94-120 Rodgerson, G. E. Wilson [ed] (1991): ‘Pornography and Feminism: the Case Against Censorship’, Feminists Against Censorship, London: Lawrence Wishart Royalle, C. (2000): ‘Porn in the USA’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 540-550 Rubin, G. (1992): ‘Misguided, Dangerous and Wrong: an Analysis of Anti-pornography Politics’, in A. Assiter and A. Carol [ed], Bad Girls and Dirty Pictures: the Challenge to Reclaim Feminism, London: Pluto Press, pp 18-40 Russell, D. E. H. (2000): ‘Pornography and Rape: A Causal Model’, in D. Cornell [ed], Feminism and Pornography, Oxford Readings in Feminism, Oxford: Oxford University Press, pp 48-93 Sutton, R.F., Jr. (1992): ‘Pornography and Persuasion on Attic Pottery’, in A. Richlin [ed], Pornography and Representation in Greece and Rome, New York, pp 3-35. Footnotes [1] Rubin (1992:18) [2] See Dworkin McKinnon (1988) [3] MacKinnon in the Minneapolis hearings, cited by Rodgerson Wilson (1991:11) [4] e.g. ‘the written, graphic or other forms of communication intended to excite lascivious feelings’, in the ‘American Heritage Dictionary of the English Language’, cited in Rubin (1992:25). [5] MacKinnon (1993:22) [6] Dworkin (1990:24) [7] Rubin (1992:24, 26) [8] e.g. compare pp 81 and 218 in Dworkin (1990) [9] Rubin (1992:28) [10] Gloria Steinem, cited in Rubin (1992:28) [11] Cornell (2000:551). For financial incentives for joining the porn industry see Royalle (2000:541-2) [12] cited in Rubin (1992:31) [13] For an excellent analysis of the difference between real violence and SM role-playing see Royalle (2000:545-6) [14] Dworkin (1990:24) [15] Dworkin, cited in Rubin (1992:34) [16] Butler (2000:448) [17] Sutton (1992:28) [18] Rubin (1992:19); Royalle (2000:546) [19] Rubin (1992:30) [20] Rodgerson Wilson (1991:67) [21] Barker (2000:643) [22] Cornell (2000:553) [23] Royalle (2000:548); Rubin (1992:33-4) Cornell(2000 :552-3) [24] Cornell (2000:564)

Why Western History Matters :: essays research papers

Critical Analysis for â€Å"Why Western History Matters† by Donald Kagan   Ã‚  Ã‚  Ã‚  Ã‚   â€Å"Why Western History Matters† is an essay adapted from a speech Donald Kagan delivered to the National Association of Scholars, and was reprinted in the December 28, 1994, issue of the Wall Street Journal. Throughout Kagan’s essay, he describes the essential need for the college course, Western History. He does so by examining older cultures and explaining why they were quintessential to the past and to our future development as a society. I strongly concur with Kagan’s standpoint of the necessity of history, and the realization of how exactly our flourishing society came about. History is a key constituent in determining who we are; for to determine who we are one must first know from whence they came. In the words of George Santayana, â€Å"Those who cannot remember the past are condemned to repeat it†. Donald Kagan argues for the requisiteness of Western History by describing older cultures, and then explaining how these older cultures became a key influence in what our society has become today. He examines the ancient Greek, Christian, and English culture influences that helped form our country. Throughout his essay, his depth of historical research is quite evident. He uses historical research of past cultures to imply the necessity of knowing where we, as Americans, came from. This approach helps establish the author’s credibility, and makes his presentation more plausible. The first ancient civilization that Kagan highlights is the Greek. He writes of their republic city-states, and pioneering of a â€Å"political life come to be shared by a relatively large portion of people†. He uses the Greek culture as an influence of science and reason. â€Å"The Greeks exposed everything they perceived—natural, human and divine—to the searching examination of reason.† Finally he describes the Greek quest for virtue and morality. He uses these examples to show how similar our culture is to the Greek. Second, Kagan explains of the Christian influence on our society. With the controversial idea of Christianity, â€Å"Philosophy led to the powerful divisive quarrels about the nature of God and other theological questions†. The influence of Christianity established itself within great writers of American history, who helped shape our country. Such as John Locke, who influenced our country’s foundation with the idea of God given â€Å"natural rights†, life, liberty and property. All of which define our personal freedom today. Finally, he discusses the influence of the English Revolution.

Greek Mythology Essay

Expository Essay Greek mythology started over 2000 years ago and it is still influencing our world of today. Traveling the world or just being more conscious of the area that you live in you will be seeing many names or things and guess what, many of those came from Greek mythology. For example, Olympic games or many movies like â€Å"Wrath of the Titans† or games like † god of war† derive from Greek mythology. Those and many others explain how Greek mythology continues to play role in our world of today.The articles, â€Å"You already know Greek myths Greek and Roman mythology in daily life† by N. S Gill, â€Å"Genesis of Greek mythology and Greek gods† by Rachel Ann, and â€Å"Greek influences today† explain how Greek mythology plays a role in the world we live in today. Many things are related to Greek mythology. According to the article â€Å"You already know Greek myths Greek and Roman mythology in daily life† N. S Gill states that, †000 figures behind the name of your car like Saturn or mercury, or names of planets were Greek gods names†.He also included that Space missions and one very famous â€Å"Apollo† is named for the god of music and prophecy. The author states† petroleum company whose logo is the winged horse Pegasus†, and â€Å"A moving company is named for the Titan†, and there are much more companies whose logo or names come from Greek mythology. Some plants or expressions or similes are related with Greek mythology for example the author claimed â€Å"The Narcissus flower was originally a vain young man†. It may not make a difference to quality of life but knowing the real origin of things and names that are around you will give you insight into our cultural heritage and understanding† N. S Gill claimed. The earliest Greek mythology gave a life style for many people who desire to grasp the universe began. According to the article â€Å"Genesis of Greek mythology and Greek gods† Rachel Ann states that â€Å"Early Greeks had faith that gods ruled the earth, so they built statues and cities that are named after gods and some of them remain to the day of today†.There are many good stories about Greek mythology and some of them are true, there were stories about Olympic games or how zodiac signs works and there are real Olympic games and we do use the zodiac signs now days as the Rachel Ann claims so in her article. The Greeks also have influence on our world of today in a major and simple things. According to the article â€Å"Greek influences today†, the author claims that â€Å"Greeks had a lot of educational and social influence on us†.The author also explains that, Greeks created the first idea of democracy and they were first monarchy, but with time there has been invented new, better way of ruling, it was a direct democracy. It has been improved in these days for representative democracy of cours e. The author states â€Å"They were first civilization to use alphabet and our alphabet partly originate from it†. At time when part of Egypt was part of Greek empire. The author included facts like that, the general ordered to build first in the world library with scrolls of knowledge and also in Egypt the first huge lighthouse was built.Additionally the ancient Greeks excelled in mathematics and science, they calculated and theorized many things like earth is revolved around sun or how stars move or developed Pythagorean Theorem. We also use Greek architecture now days, those huge pillars and Greek flowers styles on a buildings. Greeks and their mythology have good influence on our world of today, our society and education is developed thanks to them. It is good to know where some things first started and to know even a bit of Greek mythology makes life more interesting as it makes it more cultural.

Student Centered Philosophy And Education - 920 Words

Student-centered philosophies are less strict, less concerned with the past and â€Å"exercising the mind,† and more focused on individual student’s needs, modern relevance, and preparing students for a changing future. Students and teachers work together to determine what should be learned and how to learn it best. School is not seen as an institution that controls and directs scholars, or works to preserve and spread the essential culture. Rather, it is an institution that works with scholars to improve society or help scholars realize their individuality. Social Reconstructionism is one form of a student centered philosophy and most closely align with my beliefs about education. Social reconstructionism encourages schools, teachers, and students to focus their studies and energies on easing unescapable social injustices and, rebuild society into a new and more unbiased social orders. I believe schools should prepare students for examining and solving the social problems that we will face outside of the classroom. Education should allow students to recognize injustices in society, and schools should promote projects to help social inequalities. Moreover, schools should promote positive group relationships by teaching about different ethnic and racial groups. Students should be taught how to be politically literate, and learn how to improve the quality of life for everyone. Teaching should mean more than simply addressing the â€Å"Great Books†, which are filled with biases andShow MoreRelatedMy Philosophy Of Education It Is Student Centered1660 Words   |  7 PagesMy philosophy of education it is student centered, where teachers are facilitators contributing to optimize student’s potential. Educators should be equipped to serve, prepare, and help students to build a promising future full of opportunities. My vision as an educator is to optimize hum an potential. 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